This dissertation examines questions of water sustainability in contexts of wine production and state-led neoliberal development in the Temecula Valley, southern California, where wine tourism is at present being harnessed as an engine of economic growth. Natural and anthropogenic forces, such as global climate change, desertification, urban development, and the marketization and commodification of natural resources, affect the distribution and availability of water throughout the globe. As a result, the use of water, and associated political and environmental processes and consequences, in the production of global commodities, including wheat, citrus, and coffee, recently have come under increased scrutiny. Given wine's importance as a global commodity, and the concurrent growth of wine tourism as a worldwide phenomenon, local and regional water systems experience increasing strain to meet heightened demand for wine and the associated influx of tourists. This dissertation presents an ethnographic account of water use in the production of wine in Temecula, a desert-like setting already deficient in water that faces increasing human-induced pressures on its limited supply. Despite its social importance, very few dedicated ethnographies of wine and winemaking within the United States exist. This dissertation also describes the waterworld of Temecula, using (and critiquing) the model presented by Ben Orlove and Steven C. Caton that examines water in terms of value, equity, governance, politics, and knowledge systems, showing how these elements manifest in three "sites": the watershed, the water regime, and the waterscape. In Temecula, the winery serves as a central locus within the waterworld, a contested representation of the interests, goals, and perspectives of primary actors and stakeholders, while also serving as an important vector of landscape transformation through time. Despite this, no anthropological treatment examining water and winemaking within broader frameworks of the political economy of the environment and historical ecology is extant, a lacuna that this dissertation addresses. Throughout 2012, I conducted ethnographic fieldwork including archival research, interviews, and participant-observation. For the majority of my fieldwork, I spent time at an established winery in Temecula, during which I participated in many tasks related to wine production, with a focus on water use. Throughout this process, I interviewed dozens of people, including long-time residents, early pioneers in the Temecula wine industry, winery and vineyard employees, water management professionals at local and state levels, environmental service technicians, and many others. This dissertation demonstrates that under conditions of neoliberal development in challenging economic times in Temecula, environmental concerns such as water availability and sustainability are suppressed or downplayed in order to prioritize goals related to economic growth and development. Ultimately I suggest that developers and local business leaders are guiding this political legerdemain, even if only implicitly, above the din of objections from at least a good number of area wineries, vineyards, and residents. Also, I suggest that as an applied outcome, the totality of potential costs and outcomes at all scales, including regional, must be considered, rather than obfuscated, simplified, or restricted to a local boundary, especially in terms of natural resources and their governance, when such areas lie within locales inexorably connected within a delicate ecological web.

HIV/AIDS infections disproportionately impact African Americans within the United States. In 2010, black Americans made up 12 percent of the United States population, yet accounted for 44 percent of new HIV/AIDS infections (Kaiser Family Foundation 2013). The majority of black women (85 percent) are infected with the virus through heterosexual contact, meaning it is critical examine their sexual lives in order to gain insight into this infection within this population (CDC 2011b). Through semi-structured interviews at a Tampa, Florida AIDS service organization, this study presents the experiences of sexuality and intimacy among HIV positive black women. Results demonstrate that HIV impacts much more than sexuality in the lives of these women, and that their sexual and romantic satisfaction, disclosure patterns and mechanisms for decreasing further transmission are influenced by emotional connections, feelings of closeness, love, and intimacy, and are often motivated by non-traditional messages about health.

This thesis examines maternal decision-making regarding prenatal care and childbirth in the rural, north-central Andes in the province of Carhuaz. Semi-structured interviews (n=30) and participatory action research workshops (n=7) were conducted with local women to elucidate how they conceptualize, experience, and negotiate the shifting landscape of prenatal care and childbirth practices and providers. Semi-structured interviews with obstetricians, midwives, and social workers (n=9) were also conducted to compare perspectives and identify disconnects in knowledge and practices existing between these two groups in order to facilitate an open conversation on how to jointly improve the maternal experience and reduce maternal mortality and morbidity in rural Peru, where these risks are significantly higher than in urbanized, coastal areas. In the face of changing practices and the influx of biomedical ideologies, women are faced with competing and conflicting bodies of knowledge as well as varying concrete and symbolic values and consequences of their decisions, which they must navigate and evaluate in a dynamic environment. Issues of ethnic and gender discrimination and financial and social coercion arose as prominent forces structuring risks and constraining maternal agency. However, women also found ways to both resist and accommodate these challenges, demonstrating the intricate and on-going negotiations that occur throughout gestation and the maternal experience. The results of this investigation illustrate the various and nuanced ways in which macro-level maternal health policies are manifesting on the local level and impacting the lived realities of rural, Andean women.

In the United States, concerns about adolescent childbearing and its perceived corollaries – negative health outcomes for mother and child, the disintegration of the nuclear family, and “over-dependence” on public resources – began to circulate widely in policy spheres and popular media in the 1970’s, resulting in a proliferation of policies, programs, and services designed to address its prevention. Although national birth rates among adolescents are currently at their lowest since peaking in the early 1990’s, this decline masks persistent and significant disparities between groups of young people by race, ethnicity, geography, and poverty level. The concomitant existence of social and economic inequities that contribute to these differences is particularly striking in New York City; an urban center of vast extremes in health, wealth, and opportunity, but which boasts extensive reproductive health services for young people, including confidential care and availability of free or low-cost contraception. Within this setting, the promotion of hormonal and long-acting reversible contraceptive methods, specifically aimed at young women deemed at high risk of pregnancy and with less access to health care, has emerged as a key primary prevention strategy to reduce both overall adolescent pregnancy rates and disparities between adolescent groups. Using ethnographic methods, this research examined the promulgation and interpretation of this strategy by reproductive health leaders and healthcare workers as well as contextualized these perspectives with the reproductive decisions and fertility desires of female youth for whom this strategy is intended. As a result, this study elucidates broader political and socio-cultural contexts in which young women negotiate intimate relationships and contraceptive use. Recommendations are subsequently offered for clinical practices attuned to female youths’ lived experiences, educational programs for healthcare workers, and reproductive health policies reflective of the broader factors that influence contraceptive behaviors.

Neoliberal restructuring of the state has had destructive effects on families and children living in urban poverty, compelling them to adapt to the loss of social welfare and demolition of the public sphere by submitting to new forms of surveillance and disciplining of their individual behavior. A carceral-welfare state apparatus now confines and controls the bodies of expendable laborers in urban spaces, containing their threat to the neoliberal socioeconomic order through criminalization and workfare assistance, resulting in a new symbiosis of prison and ghetto. The resulting structures of punishment, police surveillance, and criminalization primarily surround African Americans living in high poverty and low income urban neighborhoods. Criminalization intrudes into the everyday lives of African American youth as well, pushing them out of school and into the criminal (in)justice system at an early age. This process may appear natural and inevitable to those experiencing it, but it is really the result of political, economic, historical, and social forces, including institutional discourses, public policies, and investment in law enforcement at the expense of community development and social welfare. This dissertation presents the results of five years of engaged ethnographic collaborative research with African American youth while I was volunteer director of Moses House, a community youth arts organization based in Sulphur Springs, a high poverty neighborhood of Tampa, Florida. Grassroots nonprofit organizations such as Moses House are often created and guided by dedicated community leaders, but social marginalization can prevent them from securing resources and labor necessary to sustain an organization. Engaged anthropologists can use forms of community engagement to leverage university resources, social networks, and student service-learning to assist grassroots organizations, in the process learning firsthand about the political, economic, and social forces that produce and reproduce the injustices against which such organizations and their communities struggle. As a doctoral student in an applied anthropology graduate program, I was able to assist the organization in revitalizing itself and applying for IRS nonprofit status, as well as to advocate for the very existence and viability of the organization itself in opposition to a variety of antagonistic forces. Through the process of doing social activism on behalf of the organization, I was able to establish solidarity with people in the community who were socially networked through Moses House. As an outsider to a community rightfully suspicious of outsiders, especially ones who are white, gaining the confidence of residents was a prerequisite for doing engaged research that intended to explore how African American youth living in a high poverty neighborhood experience marginalization and criminalization, and how they can communicate their experiences through their own production of creative media. In a variety of mentoring, advocating, and parenting roles, I was able to build empathic, trustful relationships and observe how various policies, procedures, practices, and institutional discourses are criminalizing African American youth in nearly all aspects of their everyday lives. Accompanying Moses House youth through various educational, recreational, and governmental agencies and institutions, I learned with them not only how they were being seriously harmed by the policies of the carceral-assistential state, but also how they were able at times to resist or avoid the system to their own advantage. Using critical dialogue while in conversation with Moses House youth, I nurtured an ongoing analysis of their everyday reality in order to reveal what is criminalizing them and constraining their agency, in the process collaboratively constructing transformative activities, practices, and educational programs that were based on the youths' own aspirations toward social justice, personal success, and community betterment. In establishing social justice based approaches to improving community well-being, grassroots organizations such as Moses House can be understood as spaces that foster and support critical dialogue, social activism, and cultural production and as sites of collective struggle against racism, poverty, and criminalization. University-community engagement can shed light on these social problems, provide research and analysis that is not only rigorous but meaningful and relevant to the community, offer technical assistance for nonprofit leadership, management, and fund development, as well as assist in designing and implementing community-based alternatives and solutions to community-identified problems.

In the United States, a growing number of young people are failing to launch into self-sufficiency, a characteristic of adulthood recognized by most cultural groups. These â??boomerang childrenâ?? return home and interrupt the life course development of their â??empty nestâ?? mothers who must suspend plans for self-development. How mothers from different socioeconomic backgrounds cope with this countertransitional phenomenon while preparing their children for successful relaunch is not well known. Elder's life course paradigm provided the theoretical framework for this phenomenological study. Perceptions were collected from an ethnically diverse group of 23 empty nest mothers with 30 boomerang children and seven boomerang grandchildren from five U.S. states, recruited using criterion-based convenience sample. Data were collected through recorded telephone interviews that were transcribed verbatim, and analyzed using Saldana's codes-categories-emergent themes model. The findings revealed that boomerang children caused emotional and financial distress, a reassessment of parenting skills, and that boomerang grandchildren reinvigorated the mother's prime identity as a caregiver. These findings were consistent regardless of ethnicity or socioeconomic status. This study contributes to the empirical literature by depicting the boomerang phenomenon as a shift in cultural expectations which represents a new phase in the life course development paradigm. Findings from this study can also guide the work of future researchers, assist mental health counselors who deal with these issues, and inform school guidance counselors who design career trajectories for students.

This dissertation examines the influence of love and other emotions on sexual and drug-related HIV risk among female sex workers who inject drugs and their intimate, non-commercial partners in Tijuana, Mexico. My work on a public health study along the Mexico-U.S. border and independent ethnographic research in Tijuana suggests the importance of emotions in shaping sex workers' relationships and health risks. Love is a universal human emotional experience embodied within broader cultural, social, and economic contexts. A growing body of cross-cultural research suggests that modern relationships have transformed to emphasize love and emotional intimacy over moral or kinship obligations. Particularly in contexts of risk and uncertainty, intimate relationships provide emotional security. Drug-using couples may engage in unprotected sex or even needle sharing to convey notions of love and trust and help sustain emotional unity, but such acts also place partners at heightened risk for HIV. For female sex workers in Tijuana who endure poverty, marginality, and an increased risk of contracting HIV, establishing and maintaining emotional bonds with intimate partners may be of paramount importance. Yet little is known about how female sex workers' intimate male partners shape their HIV risk perceptions and practices. Moreover, male partners' perspectives are critically absent in HIV prevention strategies. This dissertation is nested within Proyecto Parejas, a study of the social context and epidemiology of HIV among sex workers and their non-commercial male partners in Tijuana and Ciudad Juarez, Mexico. Through semi-structured and ethnographic interviews, photo elicitation interviews, and participant observation, I got to know seven of the couples in Tijuana who are enrolled in Parejas. I examine their relationships through the lens of critical phenomenology, which combines concern with experience, emotions, and subjectivity with political economy perspectives that argue sex work, drug use, and HIV/AIDS is not randomly distributed but historically and structurally produced. My work suggests that female sex workers and their intimate partners experience their relationships in gradations of love and emotional content. These relationships hold significant meaning in both partners' lives for emotional and material reasons, and shape each partner's HIV risk within and outside of the relationships. Couples choose not to use condoms with each other, often to define themselves as a couple. Sex outside of the relationship occurs for economic and culturally conditioned reasons, but does not necessarily diminish the meaning of the primary relationship. Motivations and ability to use condoms with clients and outside partners are context dependent and, in order to preserve trust and unity, sexual risks are typically not discussed. Partners share drugs and syringes with each other as a sign of care within a context of scarce material resources. Emotionally close couples tend to confine their sharing within the relationship, whereas less close couples also share with friends and family in more social forms of drug use. Given their vulnerability within a milieu of poverty, social marginalization, and discrimination, love alone cannot explain the HIV risk that female sex workers and their partners face. Nevertheless, emotions are significant factors in both risk taking and risk management. This study encourages researchers, practitioners, and policy makers to consider the affective dimensions of HIV risk within sex workers' intimate relationships as an integral part of a multi-level strategy to address each partner's health and wellbeing.

NATURE'S CLASSROOM: AN ETHNOGRAPHIC CASE STUDY OF ENVIRONMENTAL EDUCATION DOROTHEA JODY OWENS ABSTRACT This ethnographic case study examines the dynamic relationship between culture and environmental education within the context of a specific Florida-based public education program. The School District of Hillsborough County (SDHC) offers the program through a three-day field trip to the study site, Nature's Classroom, and accompanying classroom curriculum. The site is located in Thonotosassa on the Hillsborough River, and serves approximately 13,500 to 15,000 sixth grade students annually. The key purpose of the research was to explore public education in a local setting as a vehicle for the transfer and acquisition of cultural knowledge, values, beliefs, and attitudes related to the environment. My primary research question is as follows: What role do American cultural values play in the public education system, as demonstrated in environmental education at Nature's Classroom? Factors that guided data collection include the sociocultural and historical context, the field site itself, curriculum development and content, delivery of the curriculum to students, student outcomes, and additional or external factors that could potentially influence outcomes. This dissertation explores the six factors using a combination of qualitative and quantitative methods for data collection and analysis. Methods include participant observation, semi-structured interviews, and archival document reviews. Results indicate that environmental education at this site has evolved in tandem with broader sociocultural trends in environmentalism, anthropology, and environmental education. Students show positive gains in knowledge and skills related to the environment.

Nashville, Tennessee, is home to nearly fifteen thousand ethnic Kurds. They have come in four distinct groups over the course of two decades to escape the hardship and horror of brutal central government policies, some directed toward their extinction. Many of that number are young people who were infants or toddlers when they were whisked away to the safety of temporary way stations prior to their arrival in the United States. What that means is that these youth have spent the majority of their formative years within the context of the American culture. This thesis is a study of how they view their place within and/or apart from that culture and the one into which they were born, the Kurdish one. My contention is that they all live a double life. Over the course of a seven-month period in 2013, I conducted recorded interviews with eleven Kurds in Nashville, ages 16-26. Most were young women but all represented a healthy cross-section of experience as third-culture kids. What I discovered is presented in three chapters dealing with the issues of emigration/immigration, gender, and identity. That is prefaced by a brief history of the Kurdish nation and of their movement out of Kurdistan, as well as a discussion of my fieldwork procedures and products. My interviewees present their perspectives on each of these issues through select transcript portions provided in each chapter. My thesis was direct: young Kurds in Nashville live a duality in which neither part, American or Kurdish, is equally valued or shared at all times. They live in two worlds but are not and, perhaps, cannot be fully invested in either. That is what their words spoke to me. But just as clearly, there was an unrivaled individuality in the way that every one of the eleven related to each community of which they were a part. Some were closer to one than the other while others attempted a seemingly uncomfortable straddle. Either way, they managed the hand they were dealt as they deemed proper and most did so remarkably well.

This essay discusses some experiences of families, carers and people with experience of mental ill-health and recovery in New Zealand, focussing on ‘recovering moments’ in social exchanges, families, mental health settings and in anthropological research. It draws comparisons between phenomenological approaches in anthropology and practices promoted in recent mental health recovery philosophy, with a particular focus on the production and exchange of particular local expertise, much of which resists academic appropriation or definition. The value, currency and relevance of these ‘recovering voices’ relates to their being privileged, validated and transmitted in ethical exchanges in a range of social settings that exemplify aspects of Marcel Mauss’ discussion of the act of giving, receiving and repaying (1980:34).